Session XXIV (Nov. 11, 1563)

The first parent of the human race expressed the perpetual and indissoluble bond of matrimony under the influence of the divine Spirit, when he said: "This now is bone of my bone, and flesh of my flesh. Wherefore a man shall leave father and mother and shall cleave to his wife' and they shall be two in one flesh" [ Gen. 2:23 f.; cf.Eph. 5:31].

But that by this bond two only are united and joined together, Christ the Lord taught more openly, when referring to those last words, as having been uttered by God, He said: "Therefore now they are not two, but one flesh" [Matt. 19:6 ], and immediately ratified the strength of this same bond, pronounced by Adam so long ago in these words: "What therefore God has joined together, let no man put asunder" [ Matt. 19:6; Mark10:9].

But the grace which was to perfect that natural love, and confirm the indissoluble union, and sanctify those united in marriage, Christ Himself, institutor and perfecter of the venerable sacraments, merited for us by His passion. The Apostle Paul intimates this, when he says: "Men, love your wives as Christ loved the Church, and delivered himself up for it" [Eph. 5:25], directly adding: "This is a great Sacrament; but I speak in Christ and in the Church" [Eph. 5:32].

Since, therefore, matrimony in the evangelical law, by grace through Christ, excels the ancient marriages, our holy Fathers, the Councils, and the tradition of the universal Church have with good reason always taught that it is to be classed among the sacraments of the New Law; and, since impious men of this age, madly raging against this teaching, have not only formed false judgments concerning this venerable sacrament, but according to their custom, introducing under the pretext of the Gospel a carnal liberty, have in writing and in word asserted many things foreign to the mind of the Catholic Church and to the general opinion approved! from the time of the apostles, not without great loss of the faithful of Christ, this holy and general Synod wishing to block their temerity has decided, lest their pernicious contagion attract more, that the more prominent heresies and errors of the aforesaid schismatics are to be destroyed, decreeing anathemas against these heretics and their errors.

Can. 1. If anyone says that matrimony is not truly and properly one of the seven sacraments of the evangelical Law, instituted by Christ the Lord,. but that it has been invented by men in the Church, and does not confer grace: let him be anathema [cf. n. 969 f.].

Can. 2. If anyone says that it is lawful for Christians to have several) wives at the same time, and that it is not forbidden by any divine law [ Matt. 19:4 f.]: let him be anathema [cf. n.969 f.].

Can. 3. If anyone says that only those degrees of consanguinity and, affinity which are expressed in Leviticus [18:6 f.] can be impediments to' the contract of matrimony and can dissolve it when contracted, and that the Church can dispense in some of these, or establish more to impede or;invalidate: let him be anathema [cf. n.1550 f.].

Can. 4. If anyone says that the Church could not establish impediments invalidating marriage [cf. Matt.16:19]; or that she has erred in establishing them: let him be anathema.

Can. 5. If anyone says that the bond of matrimony can be dissolved because of heresy, or grievous cohabitation, or voluntary absence from the spouse: let him be anathema.

Can. 6. If anyone says that matrimony contracted, but not consummated, is not dissolved by a solemn religious profession of either one of the married persons: let him be anathema.

Can. 7. If anyone says that the Church errs, * inasmuch as she has taught and still teaches that in accordance with evangelical and apostolic doctrine [ Matt. 10: 1 1Cor. 7] the bond of matrimony cannot be dissolved because of adultery of one of the married persons, and that both, or even the innocent one, who has given no occasion for adultery, cannot during the lifetime of the other contract another marriage, and that he, who after the dismissal of the adulteress shall marry another, is guilty of adultery, and that she also, who after the dismissal of the adulterer shall marry another: let him be anathema.

Can. 8. If anyone says that the Church errs, when she decrees that for many reasons a separation may take place between husband and wife with regard to bed, and with regard to cohabitation, for a determined or indetermined time: let him be anathema.

Can. 9. If anyone says that clerics constituted in sacred orders, or regulars who have solemnly professed chastity, can contract marriage, and that such marriage is valid, notwithstanding the ecclesiastical law or the vow, and that the contrary is nothing else than a condemnation of marriage, and that all who feel that they have not the gift of chastity (even though they have vowed it) can contract marriage: let him be anathema. Since God does not refuse that gift to those who seek it rightly, "neither does he suffer us to be tempted above that which we are able" [ 1 Cor. 10:13 ].

Can. 10. If anyone says that the married state is to be preferred to the state of virginity or celibacy, and that it is not better and happier to remain in virginity or celibacy than to be united in matrimony [cf. Matt. 19:11 f.;1 Cor. 7:25 f.;28-40]: let him be anathema.

Can. 11. If anyone says that the prohibition of the solemnization of marriages at certain times of the year is a tyrannical superstition, derived from the superstition of the heathen, or condemns the benedictions and other ceremonies which the Church makes use of in them: let him be anathema.

Can. 12. If anyone says that matrimonial causes do not belong to ecclesiastical judges: let him be anathema [see n.1500a , 1559 f.].